These considerations show why character has become a central theme not only in ethics, but also in feminist philosophy, political philosophy, philosophy of education and philosophy of literature. If the development of a good moral character requires being members of a community in which citizens can fully implement their human strengths and friendships, then one must ask how educational, economic, political and social institutions should be structured to enable this evolution. Some contemporary philosophers are looking at these issues. Martha Nussbaum, for example, used Aristotelic virtues to sketch a democratic ideal in (1990b). In (1996), Andrew Mason studies how capitalist market forces make virtues difficult to prosper. In (1987), Jon Elster interprets Marx as an idea of good life, which consists of active self-realization, which can be promoted or blocked by economic and political institutions. In (1993), John Bernard Murphy reconstructs Aristotle`s perspective on practical considerations and choices to show how they can produce a theory of productive work that helps us see what is wrong with work in today`s world and how to reorganize it. Rosalind Hursthouse applies an Aristotelic view of emotion on a survey of racist attitudes in (2001). In (2010), Marcia Homiak Aristotle and Mills developed views on the transformative force of institutions to explore the possibilities of living virtually in an imperfect world. Laurence Thomas (1989) uses Aristotle`s discussions of self-love and friendship to affirm that friendship contributes to the development and maintenance of a good moral character. And if you are interested in understanding what the nature of moral character is and how much it can be changed, you will find useful examples of good and bad moral character in literary writers. For the philosophical debate on the use of characters of literary writers, see Taylor (1996) and Noyer (1990a).
And like Marx, Mill recognized the morally troubling effects of a life that was limited to routine and unskilled work. At Principles of Political Economy, he recommended eliminating the relationship of economic dependence between capitalists and workers in favour of cooperatives, either capitalist workers or single workers.